Texts in Conversation
In Matthew, Jesus’ parable of the wedding guest without proper clothes resembles the Apocalypse of Abraham, where Azazel is stripped of a heavenly garment and clothed with sin. Both use clothing as a marker of status, contrasting inclusion and exclusion.
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2500 BCE
1000+ CE
Matthew 22:12
New Testament
10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests. 11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. 12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. 13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’ 14 For many are called, but few are chosen.”
Apocalypse of Abraham 13:12
Pseudepigrapha, Apocalypses
10 for God, the Eternal, Mighty One, has not permitted that the bodies of the righteous should be in your hand, in order that by this the life of the righteous and the destruction of the unclean may be assured. 11 Hear, friend, be gone with shame from me. For it has not been given to you to play the tempter in regard to all the righteous. 12 Depart from this man! 13 You cannot lead him astray, because he is an enemy to you, and of those who follow you and love what you will. 14 For, behold, the vesture which in heaven was formerly yours has been set aside for him, and the mortality which was his has been transferred to you."
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Notes and References
"... On the other hypothesis, the wedding garment stands for meeting the criteria, whatever these might be, for being allowed to enter and stay in the Kingdom/Church. Rubinkiewicz proposes to interpret the garment, which he thinks on the pre-Matthean level was not yet a wedding dress, from the Asael/Azazel tradition as found in Apocalypse of Abraham 13:12–14. There, it is said that the angel who acts as guide and discussion partner of Abraham explains to him that Azazel stands for ungodliness (13:10) and goes on contrasting his fate to that of Azazel. Azazel is told that the garment that once was his property in heaven has been taken from him. Instead, as the scapegoat with whom he is identifi ed, he will be clothed with the sins of Abraham. Their fates will be reversed, 'for Abraham’s portion is in heaven, and yours is on earth' (13:7) ..."
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